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There is a strange dichotomy in the language of the contemporary church. Much is said and written about the important function of discipling new Christians, while at the same time the function of church discipline has almost vanished. Today, discipline is a word used to refer to the instruction and nurture of the believer. It does not usually carry the connotation of ecclesiastical censure or punishment.
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The church is our mother, but it is Christ’s bride. In this role, we are the objects of Christ’s affection. We, corporately, are His beloved. Stained and wrinkled, in ourselves we are anything but holy. When we say that the church is holy or refer to her as “holy mother church,” we do so with the knowledge that her holiness is not intrinsic but derived and dependent upon the One who sanctifies her and covers her with the cloak of His righteousness.
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“Holy mother church”—historians are not certain who first said it. The statement has been attributed by some to Cyprian, by others to Augustine. The assertion has survived since the early centuries of Christian history—“Who does not have the church as his mother does not have God as his Father.” From its earliest days, the church was given the appellation “mother.”
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In the sixteenth century, Martin Luther formulated the concept of the priesthood of all believers. Contrary to widespread misconceptions of this doctrine, Luther did not mean to reduce the supernatural concern of personal redemption to a core or essence of social concern.
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Several images are used in the Bible to describe the church: the body of Christ, the elect, the house of God, the saints. One of the most meaningful expressions the Bible uses is “the people of God,” the laos theon.Keep Reading

In Luke 12:49–57, Jesus told His disciples that He had not come to bring peace, but division. He told them that He was bringing a baptism of fire to the earth, warning the crowd to flee the wrath to come.
This was the great moment of crisis in history. It was a time of urgency that swept the earth with the appearance of Jesus. Jesus’ coming to this planet in the fullness of time was a time of division, judgment, and separation.
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The broad question that the writer of Ecclesiastes seeks to answer is, “Is there any meaning to the time that I spend in this world?” We put on a man’s tombstone that he was born on a certain date and that he died on a certain date. Between these two poles of time we live our lives. The basic question is, “Does my life have meaning?”
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When Paul declared the mysterious and breathtaking promise that “all things work together for good to those who love God, to those who are called according to His purpose” (Rom. 8: 28), he was musing in teleology. He was dealing with the realm of the remote rather than the proximate. This suggests that the proximate must be judged in light of the remote.
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The Distinguishing Marks of a Work of the Spirit of God by Jonathan Edwards is one of the great classics of revival literature. A key figure of the Great Awakening, Edwards wrote this important discourse in 1741 just after the revival had reached its peak. In 2000, R.C. Sproul wrote an Introduction to a version of this classic work that had been edited and modernized by Archie Parrish. This Introduction effectively compares Edwards’s nineteenth century to our society and explains the importance of Edwards' treatise.
In this sixth and final part Dr. Sproul summarizes Edwards' specific points of application.
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